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God, tho' obscurely, and under fome disguise, to ämuse those to whom their Answers were returned ; as here, Apollo would have him believed to be Bacchus. So Plutarch and others thought him. But Tacitus rejeeted this Opinion, k which was occasion’d by the Observation of the Feast of Tabernacles, and of Trumpets, and the Day of Atonement in Autumn, and by some other Rites; and their Sabbaths were suppos'd to be in Honour of Bacchus, who was called likewise Sabbus. The Tetragrammaton, or Jehovah, is likewise fupposed to be meant by the Tetraitys of Pythagoras ; and 'Easāsů, a word used in Songs and Acclamations; has a plain allusion to Alleluia, especially with the addition of is, as inde is. The Septuagint retain the Hebrew word inngaine, Songs or Hymns, Judg. ix. 27. Jubilare, Festus says, was a Rustick word lignifying to cry out; but the Tusci or Tyrrheni, were descended from the Tyrians, who were Neighbours and Allies to the Jews. Grotius and others are of opinion, that the Ægyptians imitated the Urim and Thummim.

From a learned and large Account of Mr. Selden's m upon that Subject, it appears, that there was a ge neral Observation among the Heathen, of one Day in seven; thot length of Time and corruption of Manner's had greatly obscured or quite blotted out the remembrance of the Original Institution ; or Superstition had by degrees assigned other Reasons for it: And this is sufficient to reconcile Josephus and other

k Tacit. Hift. 1. 5. c. 5. Plut, Sympofiac. I. 4.. 4, 5;

I Omnino ex his duobus locis (Ilian. 1. 14. C. 34. Diod. Sic. 1. 1] apparet. Gentes vicina; iinitatas' morem Hebræoriım: ut folet Diabolus effe Dei fi:nià. Grot.de Imp: 'Sum. Poteit. c 6.9 8. Morem hunc non, Moyfen ab Egyptiis aceepiffe, fed contra ab Hebriis ad Ægyptios elje translatum, ina raria o veritas exigit. Huc accedit, quod ipsime: AEgyptis magnam religionis crituzin fuorum partem Chaldais, id est, Hebrais acceptam ferant. It; Vol. de-Translat. ŁXX. Interpr. c. 16. m Scld. de Jur. Nat. & Gent. 1. 3. c. 15.


H 3

Authors with what he brings, which seems to imply the contrary. He 9 likewise holds it probable, that the ancient and most known Example of Abraham gave occasion to the Payment of Tythes by the Greeks, and Remans, and Carthaginians, as well as by the Phan nicians and Arabians. And as to the last, he produces an Instance, which shews, that they must have had this Custom from the Hebrews. For , in Arabia Felix all Merchants were obliged to carry their Frankincense to Sabita the Capital City, and there to offer the Tithe of it to their God Sabis; and they were permitted to sell none 'till this was done. Sabis, as he obseryes, was a corruption from Zaboth, an usual Attribute, of the True God. It has been proved by several, and is generally agreed by learned Men, thắt many of the Rites among the Ægyptians and other Nations were the same with those appointed by the Law of Moses, or very like them. But some would have it, that Moses took these Rites from thofe Nations, without any Proof, or possibility of Proof, that I can perceive. For how should it be proved, when we have no Writings or Memorials of these Nations so ancient as those of Moses by many Ages? And we read in the Scriptures, that several Laws were enjoin'd the Jews, because they were contrary to the Idolatrous Practices of the Heathen, but never find the least intimation that any were given them in imitation of the Gentile Worship ; and it is unreasonable to imagine that they should have Laws appointed in contradi&ion to the Idolatrous Worshippers, and others at the same time in compliance with them, when they were by a miraculous Providence separated and distinguished from the Idolatrous Nations, and kept forty Years in the Wilderness, to hinder them from all communication with them, and to cure them of the proneness which they had to imitate them. If it be supposed, that the Jerus who were hated and defpised by other Nations, would be very unlikely to be imitated by them : It may be observed; iliat they were not always thus despised, nor among all Nations, but lived in good Esteem and Friendship with the Ægyptians, ’till a King arose who knew not Joseph : They generally were better esteemed 'till the latter Ages of their Govern. ment; and then, the reason of their being ill thought of; was, because they were singular in the principal Points of Worship, and resolute and zealous in the Observation of it, and would make no Compliances with the Heathen World; for they presery'd them selves free from all Idolatry after their Captivity in Babylon.: - But however hated and contemned they might be; yet the fame Authors who acquaint us with it, express their own sense, rather than the fenfe of the rest of Mankind; for at the fame time they tell us, that they gained every-where Profelytes. The Greeks were likewise ever defpifed by the Romans, but ever imitated; and we have now an Example of a neighbour-Nation, which is generally both imitated and spoken against. There can be no other reasonable Account given of the Agreement of so many other Nations with the Fews, in their Rites and Customs, but that these Nations, in the times of Som lumin, or some time after, during the fourithing estate of the Kingdoms of Judah and Ifrael, or per haps aféer the Captivity, and fince the Dispersion of the Hebrews, had conformed themfelves to them. p Numenius the Pythagorean wrote, that Jannes (whon 9 Pliny calls Jamnes) and Jambres, the chief of the Magicians of Ægypt, by their Sorceries, withstood Moses the Leader of the Jews, a Man most powerful in his Prayers to God.

A Seld. of Tithes, C.

C. 3:

o Plin. Hift. I. 12. 6. 14.


P Apud Euseb. Præpar. Evang: 1. 9. c. 8. 9 Plin, Hilt. 1, 30. f. 1.-.



A Tra


A Tradition, of the manner of the Passage of the Ifraelites through the Red Sea, was retained among the People of Heliopolis, related by "Artapanus. Miracles were sometimes wrought among the Heathen, by the Invocation of the God of ' Abraham, Isaac and Jacob; and these and other Hebrew Names, as Zebaoth, and Adonai, were commonly used by the Gentiles, in their Incantations and Exorcisms, which they retained by Tradition, though they knew not the meaning nor original of them. The Names of Seraphim and Cherubin, of Michael and Gabriel, were also used to the like Purposes, as Psellus says in his Expositions of Zoroaster's Oracles, Pliny says, the words us'd on such occasions were foreign and ineffable, and the fame character he gives of the Punick Tongue, which differ'd but little from the Hebrew. And * Porphyry himself produced several Qracles afcribing the true wisdom and knowledge of Religion to the Hebrews. y. On the Gold Coast of Guinea there is a kind of Tryal by a bitter Water, like the Tryal of Jealousie enjoined by the Law of Moses, Num. v. 17. and seems to be a remainder of it. 2 And in the adjacent Countries, they circumcise their Chiļdren, and rest one day in seven; tho' without any sense of God, or his Worship. In the Kingdom of a Kachemire are several Marks of Judaism. b One who relating that Circumcision, the Water of Jealouse, and other Rites, are in use with the Inhabitants of the Gold Coast of Guinea, says that several Europeans assert, that the New

Apud Euseb. Præpar. 1. 9. C. 37; - Orig. contra Celí

. 1. 1. & 4. Vid. Grot. ad Matth. xii. 27. * Ονόμαζα Βάρβαρα μήποτάλλαξης, Εισί και ονόματα παρ εκώσοις θεόσδο/α, Δώαμιν εν τελεήαϊς άρρητα έχοντα. Fr. Patrie. Zoroaftr. Orac. u Plin. Hist. 1. 5. Proæin. lib. 28. C. 2.

* Apud Eufeb. Præp. Evang. 1. 9. c. 1o.' ỳ Damp: Voyage, Vol. z: ? Vareb. de Divers, Gent. Relig. a Bern. Memoir. Tom. 4.

6. Borman Lett. 10, 12, 18.


groes still retain many Laws and Customs which favour of Judaism, and acknowledges that there are divers other Usages among them, which seem the same in effect, as well as in Name, with such as occur in the Old Testament ; declares himself notwithstanding to be rather persuaded, that they had all these from the Mahometans : when at the same time he takes notice, among the rest, of their marrying the deceas'd Bro ther's Wife: but where is this enjoin'd by the Law of Mahomet? Those who first travel'd into China, <found Hebrews there, who call'd themselves Ifraelites, but knew not the Name of Jews ; they were dispers’d in divers Provinces, and read the Pentateuch in the Hebrew Tongue, in their Synagogues, without Points. The Observation of New Moons, Years of Jubilee, and Circumcifion, was found among the Americans, and an infinite number of Ceremonies and Customs (fays d Acofta) which resembled the ancient Law of Moses. They had likewise a Tradition of Noah's Flood. Horrius acknowledgeth f that the Name of Foseph was in use among the Americans, and that they frequently mention'd the word Alleluia in their Songs, and used Circumcision ; and he shews, that in their several Languages they have many Words from the Phænician or Hebrew Tongue. The People of Bengala retain’d the Name of Adam ; and in Madagascar they had the Names of Adam, Eve, and Noah. So that there is no Nation but has still had some Memorials of Reveald Religion. And it has been shewn by Clem. Alexandrinus, by Eusebius and Theodoret, and by Modern Authors, that the Philosophers had generally some Knowledge of the Religion of the Hebrews, (as it was


Trigaut. de Christ. Exped. apud Sinas, l. . C. II.

Jof. Acosta Hift. 1. 5. c. 27. & 1. 6. 4. 2. f Ler. Hift. Navig. in Bral. c. 16. Per. Mart. Dec. 6. c. 4. Horn. de Orig. Aineric: Præf. & l. 2. C. 1O. & 1. 4. C.

15. Yoyage de Jean Scruys, Tom. I.


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